Taoist Cultivation ~ 1-2

Taoist Cultivation ~ 1-2

How should we choose the time for our practice? For beginners, there can be some selection regarding the timing of practice to facilitate better results. In Taoist alchemy, it is believed that the four cardinal times—Zi (midnight), Wu (noon), Mao (early morning), and You (evening)—are particularly special moments when Yin and Yang energies interact and transform. This is because at Zi time, pure Yin gives rise to Yang; at Wu time, pure Yang gives rise to Yin; and during Mao and You times, Yin and Yang are in competition.

Practicing during these times makes it easier to perceive the movements of Yin and Yang energies, and it also allows for better self-arrangement amidst work. If one focuses specifically on alchemical practices, then Zi, Chou (1 AM), and Yin (3 AM) are crucial times. This is because at Zi time, Yang begins to rise; at Chou time, two forms of Yang arrive; and at Yin time, three forms of Yang open up—a special period for refining Qi. Therefore, one should practice during Zi time to await the return of Yang energy for easier effectiveness; Chou time brings an additional form of Yang energy that further enhances Qi acquisition. If one cannot ensure waking up during Zi or Chou times, then during Yin time when three forms of Yang emerge—when most people wake up (even those who do not practice Taoism may do so)—one should get up after waking and begin practicing to absorb the Yang energy. Otherwise, if one wakes up but goes back to sleep at this time, the Yang energy dissipates and can no longer be utilized effectively, leading to a missed opportunity in cultivation.

The training in Qigong has a temporal aspect. Considering a day divided into twelve two-hour periods, both Zi and Wu are generally important times for practice. At Zi time, one form of Yang is born; at Wu time, one form of Yin is born. During Zi time when stillness reaches its peak before movement resumes, genuine Qi often begins to emerge. We typically sit quietly during Zi time with this precious effect in mind; if this phenomenon occurs at other times, it is referred to as “active Zi.” The secretion pattern of adrenocorticotropic hormone (ACTH) from the pituitary gland in response to signals from the adrenal glands follows certain physiological rules. Each new day starts anew from zero (midnight being Zi).

From observing the secretion patterns of pituitary ACTH levels, we find that there is a low point precisely during the periods of Zi and Wu: Zi being the lowest point equating nearly to zero; Wu being next lowest corresponds with the least amount of energy available throughout daily activities.

Sitting quietly during these two periods makes it easiest to achieve a latent state where the cerebral cortex neither excites nor suppresses activity—this state aligns with entering meditation. Once in meditation with spirit unified as one emerges a state of daze—an interplay between consciousness and subconsciousness characterized by tension; awake yet unaware—clear yet muddled—comfortable yet joyful. This state between wakefulness and confusion coincides with moments when cortisol secretion is lowest while internal automatic adjustments bring about new changes: ACTH secreted by the pituitary stimulates adrenal glands leading to new combinations resulting in physical manifestations such as “the mating of dragon and tiger” or “the first appearance of yellow sprouts,” all created through these new manifestations.

The aforementioned processes yield Qigong’s therapeutic effects against diseases as well as its defensive capabilities—which explains why practices performed during these specific hours have particularly effective results compared to other times.

However, regarding Taoist alchemical cultivation specifically—it’s important to understand that all determined timings for practice are not fixed or unchanging;

The alchemical texts say: “When conditions are not right—the winter solstice does not fall on Zi—and regarding bathing methods: Mao/You create emptiness.” Beyond “unchanging,” there exists “changing,” along with “middle changing” active periods which are not rigidly fixed but require careful understanding.

So after sitting quietly how should one conclude their practice?

Concluding practice in Taoism is called “retreating symbol.” There are many methods for concluding practice which vary according to different teachings from masters. Generally speaking after sitting down you should first lower your tongue from your upper palate (as you hold your tongue against your palate while practicing), then separate your hands that were forming mudras (the order while sitting initially reverses this process: first forming mudras then placing tongue against palate). Afterward slowly stretch both legs forward flat on the ground while gently resting both hands on your knees; close your eyes maintaining focus without intentional thought—a method referred by Taoists as “gentle fire sealing.”

In this way rest quietly for a moment allowing Qi accumulated within you naturally spread throughout your body; otherwise there may be stagnation resulting in blocked Qi which could leak out until this Qi circulates fully throughout your body. At this moment you will feel clear-headed with refreshing energy flowing through you—a sign that Qi has permeated throughout your entire being—the saying goes: “Retreating symbol leads body light,” indicating its arrival.

Alternatively performing self-massage at this moment also aids circulation of Qi blood flow. Only after such “retreating symbol” can you stand up again. Some practitioners have secret mantras they pass down while sitting or standing which shows their seriousness towards “retreating symbol.”

May I ask what type of person can practice Qigong? What type can engage in quiet practices? What kinds of ailments benefit from quiet cultivation?

Qigong and quiet practices differ due their content characteristics allowing practitioners select based on individual circumstances aiming for optimal results.

In general terms anyone capable self-regulating who can grasp their own thoughts if feeling unwell immediately stops practicing or shifts into another form will likely avoid deviations while cultivating Qigong.

If someone’s mindset is rigid lacking flexibility unable regulate themselves when unusual phenomena occur they may encounter issues practicing Qigong but regarding Taoist quiet practices there are no particular restrictions regardless gender age health status whether one’s mind agile or sluggish everyone can participate! Those who prefer activity over stillness might not enjoy such practices but if willing try they too could achieve considerable effects albeit slower than those more stable-minded individuals would see results sooner! As for what types ailments suit quiet cultivation? Any conditions related depletion such as dizziness brain swelling blurred vision tinnitus palpitations fear insomnia vivid dreams irritability anxiety anger sadness excessive worry excessive thought emotional turmoil forgetfulness heaviness fatigue muscle wasting loss appetite weakness malnutrition poor digestion fatigue intolerance lack interest in life… etc.,

These symptoms often resist medication effectiveness physical examinations fail reveal underlying issues—the only solution lies within implementing quiet cultivation hoping for recovery! Of course this merely addresses specific ailments where quiet cultivation proves especially effective! From perspective Taoist cultivation however benefits derived from quiet practices significantly surpass mere symptomatic relief.

What benefits arise from achieving meditative states?

The human body possesses innate disease resistance abilities however due weakening or encountering obstacles these defenses (self-immune system) struggle manifest thus making it difficult fend off diseases aging encroachments! The role played by quiet practices involves utilizing meditative techniques relieving mental burdens accumulated through daily life eliminating barriers within body restoring innate functions enabling self-regulation gradually accumulating internal energies unleashing original potentials enhancing resistance against illness—not only healing ailments but also fostering rejuvenation delaying aging promoting positive states restoring confidence towards life maintaining youthful vitality indefinitely! Furthermore regardless material abundance enjoyed daily what’s often lacking remains simply “stillness.”

During twenty-four hours each day although bodies may rest minds seldom experience even brief moments tranquility—not only does thinking persist while awake even dreams continue intruding upon restful slumber wherein fatigue felt mirrors sensations experienced upon awakening!

This accumulation over years leads increasing mental exhaustion various diseases infiltrating gradually pushing bodies into aging states! For generally healthy individuals taking short breaks twice daily engaging quiet practices consistently prevents illness prolongs lifespan—a longevity rooted firmly within health positivity represents fruitful rewards accessible every earnest practitioner.

Is longer sitting always better?

for beginners without set durations guaranteeing effectiveness achieving benefits through seated meditation becomes challenging yet longer duration isn’t necessarily superior! Everything beyond certain limits risks counterproductive outcomes hence ancient wisdom warns “prolonged sitting harms muscles.”

Miao De maintained rigorous study deepening Daoist knowledge practiced seated meditation lasting minimum two hours daily—but during retreats aimed five hours baseline—that said under specialized conditions normal individuals might find such standards hard emulate! Typically speaking cultivating seated meditation requires establishing foundational durations ensuring sufficient guarantees maintaining half hour hour daily ideally extending further whenever feasible once foundational skills develop flexibility arises allowing varied durations yielding beneficial outcomes—but laziness negligence leading neglect hampers progress!

Certainly once advanced levels reached within quiet practices constant awareness doesn’t necessitate deliberate seating rather becomes integrated seamlessly throughout existence eliminating constraints imposed by timing.

Are some methods requiring relaxation specific body parts correct?

Taoist alchemical cultivation emphasizes total relaxation throughout entire body—once relaxed nothing remains tense! Focusing solely relaxing particular areas risks creating imbalances elsewhere ultimately disrupting overall holistic relaxation!

If overall tension persists blockages inevitably arise causing stagnation potentially leading problems only achieving complete bodily relaxation permits unrestricted flow enabling natural restoration self-regulatory abilities!

In such manner circulating energies remain unobstructed accumulating daily fortifying physical health promoting longevity further facilitating harmonization essence vitality spirit attaining higher realms mastery!

by – Phoenix Mountain Cihuang Palace